Irish Impressions. Гилберт Кит Честертон

demands; _not_ because we denied what they demanded, but because we denied what we accepted. As I shall have occasion to note, there are other and wilder elements in the quarrel; but the first fact to remember is that the quarrel began with a bargain, that it will probably have to end with another bargain; and that it will be a bargain with peasants. On the whole, in spite of abominable blunders and bad faith, I think there is still a chance of bargaining, but we must see that there is no chance of cheating. We may haggle like peasants, and remember that their first offer is not necessarily their last. But we must be as honest as peasants; and that is very hard for politicians. The great Parnell, a squire who had many of the qualities of a peasant (qualities the English so wildly misunderstood as to think them English, when they were really very Irish), converted his people from a Fenianism fiercer than Sinn Fein to a Home Rule more moderate than that which sane statesmanship could now offer to Ireland. But the peasants trusted Parnell, not because they thought he was asking for it, but because they thought he could get it. Whatever we decide to give to Ireland, we must give it; it is now worse than useless to promise it. I will say here, once and for all, the hardest thing that an Englishman has to say of his impressions of another great European people: that over all those hills and valleys our word is wind, and our bond is waste paper.

      But, in any case, the peasantry remains: and the whole weight of the matter is that it will remain. It is much more certain to remain than any of the commercial or colonial systems that will have to bargain with it. We may honestly think that the British Empire is both more liberal and more lasting than the Austrian Empire, or other large political combinations. But a combination like the Austrian Empire could go to pieces, and ten such combinations could go to pieces, before people like the Serbians ceased to desire to be peasants, and to demand to be free peasants. And the British combination, precisely because it is a combination and not a community, is in its nature more lax and liable to real schism than this sort of community, which might almost be called a communion. Any attack on it is like an attempt to abolish grass; which is not only the symbol of it in the old national song, but it is a very true symbol of it in any new philosophic history; a symbol of its equality, its ubiquity, its multiplicity, and its mighty power to return. To fight against grass is to fight against God; we can only so mismanage our own city and our own citizenship that the grass grows in our own streets. And even then it is our streets that will be dead; and the grass will still be alive.